A30587:423
Irenicum, to the lovers of truth and peace heart-divisions opened in the causes and evils of them : with cautions that we may not be hurt by them, and endeavours to heal them / by Jeremiah Burroughs.Irenicum, to the lovers of truth and peace heart-divisions opened in the causes and evils of them : with cautions that we may not be hurt by them, and endeavours to heal them / by Jeremiah Burroughes.
London: printed for Robert Dawlman, 1653
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
It divides also upon this ground: In the corrupt estate of the Church (such as ours yet is) if we bind to institutions, we shall be sorely pinched with many things that will be very troublesome to us, but if we go according to the rules of common prudence, we may decline, or alter what would pinch, & take up what may be commodious for us: Hence the principle is very desirable, if it can be maintained, men will strive hard before they will lose it; and on the other side, God is looked at as a jealous God, who will not suffer a mans wisdom to share with him in the things of his worship, which are spiritual and holy, to appoint and leave out as may be most ⟨p. 98⟩commodious for the freedom of them from trouble, therefore they dare not yield to any Ordinance that is beyond civill, but upon some institution of Christ in his Word, and this divides.
It divides also upon this ground: In the corrupt estate of the Church (such as ours yet is) if we binde to institutions, we shall be sorely pinched with many things that will be very troublesom to us, but if we go according to the rules of common prudence, we may decline, or alter what would pinch, & take up what may be commodious for us: Hence the principle is very desirable, if it can be maintained, men will strive hard before they wil lose it; and on the other side, God is looked at as a jealous God, who will not suffer a mans wisdome to share with him in the things of his worship, which are spirituall and holy, to appoint and leave out as may be most ⟨p. 98⟩commodious for the freedome of them from trouble, therefore they dare not yield to any Ordinance that is beyond civill, but upon some institution of Christ in his Word, and this divides.
Now for your help in this: As God hath given two lights to the world, the Sun, the grater to rule the day; and the Moon, the lesser, to rule the night: So he hath given two Lights to man, to guide his course; the Scriptures the greater, to guide man, especially in his spiritual condition, in those more immediate references he hath to God, for his worship and enjoyment of communion with him: The other the less, the light of Reason, to be his guide in natural and civill things, in the ordering his life for his natural and civill good; and though it is true, Religion makes use of Reason, and we have help from the Scriptures in our natural and civill affairs, yet these two lights have their distinct special use, according to those distinct conditions of man.
Now for your help in this: As God hath given two lights to the world, the Sunne, the grater to rule the day; and the Moone, the lesser, to rule the night: So he hath given two Lights to man, to guide his course; the Scriptures the greater, to guide man, especially in his spirituall condition, in those more immediate references he hath to God, for his worship and enjoyment of communion with him: The other the less, the light of Reason, to be his guide in naturall and civill things, in the ordering his life for his naturall and civill good; and though it is true, Religion makes use of Reason, and we have help from the Scriptures in our natural and civill affairs, yet these two lights have their distinct speciall use, according to those distinct conditions of man.
When I say,1 we must have Scripture, and in it institutions for those things which are spiritual, and properly Church-affairs, I mean whatsoever is made use of for the drawing my soul nearer to God, or God nearer to me; or for the tendering up my Homage to God, beyond what it hath in the nature of the thing, put into it by God; for that I must have an institution, I must not frame any such thing to my self; If I make use of any thing of mine own, for such an end that I may worship God by, or that God might convey some spiritual efficacy to me in the use of it, because it is a thing that I think as fit for such an end, as other Ordinances I find in the Word, and yet have not an institution for it; in this I sin against Christ the Lord, who alone hath power to set apart the use of what he pleaseth, for the tendering up homage to God, or the conveying of any spiritual efficacy from God into the hearts of his servants.
When I say,1 we must have Scripture, and in it institutions for those things which are spirituall, and properly Church-affairs, I mean whatsoever is made use of for the drawing my soule neerer to God, or God neerer to me; or for the tendring up my Homage to God, beyond what it hath in the nature of the thing, put into it by God; for that I must have an institution, I must not frame any such thing to my self; If I make use of any thing of mine own, for such an end that I may worship God by, or that God might convey some spirituall efficacy to me in the use of it, because it is a thing that I thinke as fit for such an end, as other Ordinances I find in the Word, and yet have not an institution for it; in this I sinne against Christ the Lord, who alone hath power to set apart the use of what he pleaseth, for the tendring up homage to God, or the conveighing of any spirituall efficacy from God into the hearts of his servants.
Mans natural and civill good is not so high, but reason and prudence will reach them; but for such things as these are, all the reason & prudence in the world lies too low, they can not without sinful presumption attempt the putting any thing of their own in the place of these: Therefore there can be no other officers in the church, to act by any spiritual power, ⟨p. 99⟩then what we find in the Word; no new Ordinances, no new Courts erected, no kind of authority, no extent of authority any further then we find in Scripture: The proof is evident, all Church Ordinances are for spiritual ends, to work by a spiritual efficacy, beyond what is natural or civill; and the efficacy of the power of government consists much in those who govern; if they have not their Charter to authorize their power and the extent of it, it loses its efficacy, though it be otherwise managed with never so much wisdom and justice; the same act that is an act of Justice in one, is murder in another; yea, the same mans act done within such limits is an act of Justice, and if done beyond those limits, it is murder.
Mans naturall and civill good is not so high, but reason and prudence will reach them; but for such things as these are, all the reason & prudence in the world lies too low, they can not without sinfull presumption attempt the putting any thing of their own in the place of these: Therefore there can be no other officers in the church, to act by any spiritual power, ⟨p. 99⟩then what we find in the Word; no new Ordinances, no new Courts erected, no kind of authority, no extent of authority any further then we find in Scripture: The proof is evident, all Church Ordinances are for spiritual ends, to work by a spirituall efficacy, beyond what is naturall or civill; and the efficacy of the power of government consists much in those who govern; if they have not their Charter to authorize their power and the extent of it, it loses its efficacie, though it be otherwise managed with never so much wisdom and justice; the same act that is an act of Justice in one, is murther in another; yea, the same mans act done within such limits is an act of Justice, and if done beyond those limits, it is murther.
But you will say, Surely there is use of reason and prudence in matters spiritual; how far may their use extend?
But you will say, Surely there is use of reason and prudence in matters spirituall; how far may their use extend?
To the doing of these two things.
First,1 by reason I may compare institutions, and argue from one institution to another, and so find out institutions that lie more in the da•k, by others which are more apparent. Though the thing that I gather be not terminis in Scripture, yet if I gather by necessary consequence from an institution, one or more, it hath the force of an institution in it: If I make Reason to be the Basis, the ground of my consequence, it will never rise up to that height as to raise an institution; but if I make some other institution the Basis of my consequence, then it may.
First,1 by reason I may compare institutions, and argue from one institution to another, and so find out institutions that lie more in the da•k, by others which are more apparent. Though the thing that I gather be not terminis in Scripture, yet if I gather by necessary consequence from an institution, one or more, it hath the force of an institution in it: If I make Reason to be the Basis, the ground of my consequence, it wil never rise up to that height as to raise an institution; but if I make some other institution the Basis of my consequence, then it may.
Secondly, when I have found out an institution, then reason §2& prudence comes in to help to manage this in a fit and com•ly way, applying it to fit persons and times, making use of fit seasons, due order, and whatsoever natural or civill conveniences may further the due administration of it. The Prelates abused that Scripture, Let all things be done decently and in order; for they joined institutions of their own to Gods, to make them decent and orderly: But that Scripture only shows you when you have an institution of Christ, you are to apply by the use of reason and prudence, what natural or civill helps you can, for the better managing this institution of his.
Secondly, when I have found out an institution, then reason §2& prudence comes in to help to manage this in a fit and com•ly way, applying it to fit persons and times, making use of fit seasons, due order, and whatsoever naturall or civill conveniences may further the due administration of it. The Prelates abused that Scripture, Let all things be done decently and in order; for they joyned institutions of their own to Gods, to make them decent and orderly: But that Scripture only shews you when you have an institution of Christ, you are to apply by the use of reason and prudence, what natural or civill helps you can, for the better managing this institution of his.
From hence we have an answer to that Objection is made ⟨p. 100⟩against many things done by those who are in a Congregational way; what institution have they for many things they do? what for their Covenant? &c.
From hence we have an answer to that Objection is made ⟨p. 100⟩against many things done by those who are in a Congregationall way; what institution have they for many things they do? what for their Covenant? &c.
Though there be no Text of Scripture holds forth this in terminis, 1yet it is grounded upon other institutions, plainly held forth in Scripture.
First, it is clear in Scripture, that besides the Catholic Church there are particular Churches, Saints embodied, under such Officers, who are so Officers to them as they are not to others: These people can look upon this man as their Pastor, and this Pastor upon this people in a peculiar relation; they may do some acts of power over one another in their Congregation, which they cannot do over others in another Congregation: Now then it follows, they being a body, must needs have something to join them together; and the least thing that can be to join them, is the manifestation of their assent to join for those ends for which Christ hath appointed such a body; and what is their Covenant, but this? Only some manifest their assent more largely, some more briefly; I know nothing more is required, but to manifest their assent to join with that body, to set up all the Ordinances of Christ so far as they know.
First, it is clear in Scripture, that besides the Catholique Church there are particular Churches, Saints imbodied, under such Officers, who are so Officers to them as they are not to others: These people can look upon this man as their Pastor, and this Pastor upon this people in a peculiar relation; they may do some acts of power over one another in their Congregation, which they cannot do over others in another Congregation: Now then it follows, they being a body, must needs have something to joyne them together; and the least thing that can be to joyn them, is the manifestation of their assent to joyn for those ends for which Christ hath appointed such a body; and what is their Covenant, but this? Onely some manifest their assent more largely, some more briefly; I know nothing more is required, but to manifest their assent to joyn with that body, to set up all the Ordinances of Christ so far as they know.
If there be any other thing done in their Churches wherein they make further use of reason and prudence, then in the two fore-named things, they cannot justify it, but must acknowledge it evil.
If there be any other thing done in their Churches wherein they make further use of reason and prudence, then in the two fore-named things, they cannot justifie it, but must acknowledg it evill.
What do you hear more ordinary then this, How many Religions have we now? Shall so many Religions be suffered amongst us? we cannot tell now what Religion men are of; upon this apprehension they oppose such as differ from them in some few things, with all the violence they can, as men bringing up new Religions, and would take away their Religion from them; how can they possibly accord with men that are of a different Religion from them?
VVHat do you hear more ordinary then this, How many Religions have we now? Shall so many Religions be suffered amongst us? we cannot tell now what Religion men are of; upon this apprehension they oppose such as differ from them in some few things, with all the violence they can, as men bringing up new Religions, and would take away their Religion from them; how can they possibly accord with men that are of a different Religion from them?
Surely we are more afraid then hurt;1 Though our differences be sad enough, yet they come not up to this, to make us men of different Religions. We agree in the same end, though not in the same means; they are but different ways of opposing the common adversary. The agreeing in the same means in the same way of opposing the common enemy would be very comfortable, it would be our strength, but that cannot be expected in this world.
Surely we are more afraid then hurt;1 Though our differences be sad enough, yet they come not up to this, to make us men of different Religions. We agree in the same end, though not in the same means; they are but different wayes of opposing the common adversary. The agreeing in the same means in the same way of opposing the common enemy would be very comfortable, it would be our strength, but that cannot be expected in this world.
Livy in his story of a great Battle between Hannibal and Scipio, 1says, That at the joining of the Armies, the shouting of Scipio's men was far more terrible then the shouting of Hannibal's, because Scipio's men were all Romans, their shouting had all the same tone: but Hannibal's Army was made up of men of several Countries, so that in their shouting there was variety of the tones of their voice, wch was not accounted so formidable a shout as the other. It is true, our adversaries do not look our opposition to them having so much diversity in it, so formidable as they would if we were all but one in our way of opposing them; But still we are all shouting against the common enemy; although therefore the terror upon our adversary would be greater, if our shout were more uniform; yet we hope the victory may be as sure.
Livie in his story of a great Battail between Hannibal and Scipio, 1sayes, That at the joyning of the Armies, the shouting of Scipio's men was farre more terrible then the shouting of Hannibal's, because Scipio's men were all Romans, their shouting had all the same tone: but Hannibal's Army was made up of men of severall Countries, so that in their shouting there was variety of the tones of their voyce, wch was not accounted so formidable a shout as the other. It is true, our adversaries do not look our opposition to them having so much diversity in it, so formidable as they would if we were all but one in our way of opposing them; But stil we are all shouting against the common enemy; although therefore the terrour upon our adversary would be greater, if our shout were more uniform; yet we hope the victory may be as sure.
